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المجادلة

Hizb 55 | AL-MUJADALAH 58:1 -> AS-SAFF 61:14

AL-MUJADALAH · 73 verses · AL-MUJADALAH 58:1 -> AS-SAFF 61:14

In the name of Allah, the Entirely Merciful, the Especially Merciful.

Surah 58 AL-MUJADALAH

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah . And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.

2 Those who pronounce thihar among you [to separate] from their wives - they are not [consequently] their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. But indeed, Allah is Pardoning and Forgiving.

3 And those who pronounce thihar from their wives and then [wish to] go back on what they said - then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do.

4 And he who does not find [a slave] - then a fast for two months consecutively before they touch one another; and he who is unable - then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah . And for the disbelievers is a painful punishment.

5 Indeed, those who oppose Allah and His Messenger are abased as those before them were abased. And We have certainly sent down verses of clear evidence. And for the disbelievers is a humiliating punishment.

6 On the Day when Allah will resurrect them all and inform them of what they did. Allah had enumerated it, while they forgot it; and Allah is, over all things, Witness.

7 Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.

8 Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination.

9 O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness and piety. And fear Allah , to whom you will be gathered.

10 Private conversation is only from Satan that he may grieve those who have believed, but he will not harm them at all except by permission of Allah . And upon Allah let the believers rely.

11 O you who have believed, when you are told, "Space yourselves" in assemblies, then make space; Allah will make space for you. And when you are told, "Arise," then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.

12 O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful.

13 Have you feared to present before your consultation charities? Then when you do not and Allah has forgiven you, then [at least] establish prayer and give zakah and obey Allah and His Messenger. And Allah is Acquainted with what you do.

14 Have you not considered those who make allies of a people with whom Allah has become angry? They are neither of you nor of them, and they swear to untruth while they know [they are lying].

15 Allah has prepared for them a severe punishment. Indeed, it was evil that they were doing.

16 They took their [false] oaths as a cover, so they averted [people] from the way of Allah , and for them is a humiliating punishment.

17 Never will their wealth or their children avail them against Allah at all. Those are the companions of the Fire; they will abide therein eternally

18 On the Day Allah will resurrect them all, and they will swear to Him as they swear to you and think that they are [standing] on something. Unquestionably, it is they who are the liars.

19 Satan has overcome them and made them forget the remembrance of Allah . Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers.

20 Indeed, the ones who oppose Allah and His Messenger - those will be among the most humbled.

21 Allah has written, "I will surely overcome, I and My messengers." Indeed, Allah is Powerful and Exalted in Might.

22 You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah . Unquestionably, the party of Allah - they are the successful.

Surah 59 AL-HASR

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Whatever is in the heavens and whatever is on the earth exalts Allah , and He is the Exalted in Might, the Wise.

2 It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allah ; but [the decree of] Allah came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision.

3 And if not that Allah had decreed for them evacuation, He would have punished them in [this] world, and for them in the Hereafter is the punishment of the Fire.

4 That is because they opposed Allah and His Messenger. And whoever opposes Allah - then indeed, Allah is severe in penalty.

5 Whatever you have cut down of [their] palm trees or left standing on their trunks - it was by permission of Allah and so He would disgrace the defiantly disobedient.

6 And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.

7 And what Allah restored to His Messenger from the people of the towns - it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah ; indeed, Allah is severe in penalty.

8 For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful.

9 And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful.

10 And [there is a share for] those who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."

11 Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture, "If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone - ever; and if you are fought, we will surely aid you." But Allah testifies that they are liars.

12 If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And [even] if they should aid them, they will surely turn their backs; then [thereafter] they will not be aided.

13 You [believers] are more fearful within their breasts than Allah . That is because they are a people who do not understand.

14 They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason.

15 [Theirs is] like the example of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment.

16 [The hypocrites are] like the example of Satan when he says to man, "Disbelieve." But when he disbelieves, he says, "Indeed, I am disassociated from you. Indeed, I fear Allah , Lord of the worlds."

17 So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrong-doers.

18 O you who have believed, fear Allah . And let every soul look to what it has put forth for tomorrow - and fear Allah . Indeed, Allah is Acquainted with what you do.

19 And be not like those who forgot Allah , so He made them forget themselves. Those are the defiantly disobedient.

20 Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise - they are the attainers [of success].

21 If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah . And these examples We present to the people that perhaps they will give thought.

22 He is Allah , other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful.

23 He is Allah , other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.

24 He is Allah , the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise.

Surah 60 AL-MUMTAHANAH

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah , your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way.

2 If they gain dominance over you, they would be to you as enemies and extend against you their hands and their tongues with evil, and they wish you would disbelieve.

3 Never will your relatives or your children benefit you; the Day of Resurrection He will judge between you. And Allah , of what you do, is Seeing.

4 There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah . We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone" except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allah . Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.

5 Our Lord, make us not [objects of] torment for the disbelievers and forgive us, our Lord. Indeed, it is You who is the Exalted in Might, the Wise."

6 There has certainly been for you in them an excellent pattern for anyone whose hope is in Allah and the Last Day. And whoever turns away - then indeed, Allah is the Free of need, the Praiseworthy.

7 Perhaps Allah will put, between you and those to whom you have been enemies among them, affection. And Allah is competent, and Allah is Forgiving and Merciful.

8 Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.

9 Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.

10 O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah ; He judges between you. And Allah is Knowing and Wise.

11 And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah , in whom you are believers.

12 O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah , nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah . Indeed, Allah is Forgiving and Merciful.

13 O you who have believed, do not make allies of a people with whom Allah has become angry. They have despaired of [reward in] the Hereafter just as the disbelievers have despaired of [meeting] the inhabitants of the graves.

Surah 61 AS-SAFF

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Whatever is in the heavens and whatever is on the earth exalts Allah , and He is the Exalted in Might, the Wise.

2 O you who have believed, why do you say what you do not do?

3 Great is hatred in the sight of Allah that you say what you do not do.

4 Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly.

5 And [mention, O Muhammad], when Moses said to his people, "O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?" And when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people.

6 And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."

7 And who is more unjust than one who invents about Allah untruth while he is being invited to Islam. And Allah does not guide the wrongdoing people.

8 They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.

9 It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it.

10 O you who have believed, shall I guide you to a transaction that will save you from a painful punishment?

11 [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know.

12 He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment.

13 And [you will obtain] another [favor] that you love - victory from Allah and an imminent conquest; and give good tidings to the believers.

14 O you who have believed, be supporters of Allah , as when Jesus, the son of Mary, said to the disciples, "Who are my supporters for Allah ?" The disciples said, "We are supporters of Allah ." And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.

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Tafsir

Verse 1

God has certainly heard the words of her who disputes with you, [her who] consults you, O Prophet, concerning her husband, who has repudiated her by zihār — he had said to her, ‘You are to me [as untouchable] as the back of my mother’. She asked the Prophet (s) about this and he told her that she was [thenceforth] forbidden to him, as was customary among them [at the time of Jāhiliyya], namely, that repudiation by zihār results in permanent separation. She was Khawla bt. Tha‘laba and he was Aws b. al-Sāmit — and complains to God, of her being alone and of her impoverishment while having young children, whom if she were to leave with him, they would go astray, but whom, if they remained with her, would go hungry. And God hears your conversation, your consulting. Assuredly God is Hearer, Seer, [He is] Knower.

Verse 2

Those of you who repudiate their wives by zihār (yazzahharūna is actually yatazahharūna, in which the tā’ has been assimilated with the zā’; a variant reading has yazzāharūna, and still another has yuzāhirūna, similar [in form] to yuqātilūna; the same applies for the second instance [of this verb below]), they are not their mothers; their mothers are only those who (read allā’ī, or without the [final long] yā’, allā’i) gave birth to them, and indeed they, [in repudiating them] by zihār, utter indecent words and a calumny, a lie. Yet assuredly God is Pardoning, Forgiving, to the one who repudiates by zihār through an atonement [which he must offer].

Verse 3

And those who repudiate their wives by zihār and then go back on what they have said, instead doing the opposite of this and retaining the woman divorced by zihār, that which is contrary to the purpose of zihār in which a woman is characterised as being forbidden — then [the penalty for them is] the setting free of a slave, an obligation upon him, before they touch one another, in sexual intercourse. By this you are being admonished; and God is Aware of what you do.

Verse 4

And he who cannot find [the wherewithal], [to set free] a slave, then [his redemption shall be] the fasting of two successive months before they touch one another. And if he is unable, to fast, then [the redemption shall be] the feeding of sixty needy persons, as an obligation upon him, that is, before they touch one another: understanding the unrestricted [prescription] as [having the same restriction as] the restricted one. For every needy person [he should give] one mudd measure of the principal food of the town. This, namely, lightening of the atonement is, so that you may believe in God and His Messenger. And these, namely, the rulings mentioned, are God’s bounds; and for the rejecters, of them, there is a painful chastisement.

Verse 5

Indeed those who oppose God and His Messenger will be abased, humiliated, just as those before them were abased, for opposing their messengers. And verily We have revealed clear signs, indicating the truthfulness of the Messenger, and for those who disbelieve, in the signs, there is a humiliating chastisement.

Verse 6

The day when God will raise them all together, He will then inform them of what they did. God has kept count of it, while they forgot it. And God is Witness to all things.

Verse 7

Have you not seen, [have you not] realised, that God knows all that is in the heavens and all that is in the earth? Not secret conversation of three takes place but He is their fourth [companion], by [virtue of] His omniscience, nor of five but He is their sixth, nor of fewer than that or more but He is with them wherever they may be. Then He will inform them of what they did, on the Day of Resurrection. Assuredly God has knowledge of all things.

Verse 8

Have you not seen, [have you not] observed, those who were forbidden from conversing in secret [but] then returned to that they had been forbidden, and [all the while] hold secret conversations [tainted] with sin and [plans for] enmity and disobedience to the Messenger? These were the Jews, whom the Prophet (s) had forbidden them what they used to do in their secret talks, that is, their [habit of] conversing secretly with one another and giving the believers looks in order to cast doubt into their hearts [about the faith]. And [who] when they come to you, they greet you, O Prophet, with that with which God never greeted you — namely, their saying [to the Prophet]: al-sāmu ‘alayka, meaning, ‘Death [be upon you]’, and they say within themselves, ‘Why does God not chastise us for what we say?’, in the way of such a greeting and [our saying] that he is not a prophet, if he [truly] were a prophet. Hell will suffice them! In it they will be made to burn — and [what] an evil journey’s end!, it is.

Verse 9

O you who believe, if you do talk in secret, then do not talk in secret sinfully and in enmity and disobedience to the Messenger, but talk secretly in piety and fear of God. And fear God to Whom you will be gathered.

Verse 10

Secret conversations, [tainted] with sin and the like, are of [the work of] Satan, [a result] of his deception, that those who believe may end up grieving; but he cannot harm them in any way, except God’s leave, that is, [except by] His will. And in God let the believers put [all] their trust.

Verse 11

O you who believe, when it is said to you, ‘Make room’ during the assembly, during the assembly [convened] with the Prophet (s) or for remembrance, so that those arriving to [join] you may [find room to] sit (al-majlis, ‘assembly’, may also be read [in the plural] al-majālis) then make room; God will make room for you, in Paradise. And when it is said, ‘Rise up’, stand up for prayer or for other good deeds, do rise up (a variant reading [for unshuzū fa’nshuzū] has anshizū in both instances [sc. anshizū fa’nshizū]); God will raise those of you who have faith, [thereby] obeying this [command], and, He will raise, those who have been given knowledge by degrees, in Paradise. And God is Aware of what you do.

Verse 12

O you who believe, when you converse in secret with the Messenger, when you wish to converse with him privately, offer some voluntary alms before your secret talk. That is better for you and purer, for your sins. But if you find nothing, to offer as alms, then God is indeed Forgiving, of your secret conversation, Merciful, to you. In other words: nothing will be held against you for holding a secret conversation without having offered some voluntary alms [beforehand]. However, He [God] abrogated this later by saying:

Verse 13

Do you fear (read a-ashfaqtum, either pronouncing both hamzas fully, or by replacing the second one with an alif, or not pronouncing it, but inserting an alif between the one not unpronounced and the other one, or without [this insertion]), poverty [when you fear], to offer [voluntary] alms before your secret talks. So, as you did not do this, giving of voluntary alms, and God relented to you, waiving this [requirement] for you, maintain prayer and pay the alms and obey God and His Messenger, that is to say, observe these [duties] regularly. For God is Aware of what you do.

Verse 14

Have you not regarded, [have you not] seen, those who — these being the hypocrites — fraternise with a folk — these being the Jews — at whom God is wrathful? They, the hypocrites, neither belong with you, the believers, nor with them, the Jews, but are suspended in between, and they swear falsely, in other words, saying that they are believers, while they know, that they are lying in this.

Verse 15

God has prepared for them a severe chastisement. Evil indeed is that which they [are wont to] do, in the way of acts of disobedience.

Verse 16

They have taken their oaths as a shield, a [means of] protection for themselves and their possessions, and so they bar, thereby the believers, from the way of God, that is, from engaging in a struggle against them, thereby slaying them and seizing their possessions. So for them there will be a humiliating chastisement.

Verse 17

Neither their possessions nor their children will avail them in any way against God, against His chastisement. Those — they are the inhabitants of the Fire, wherein they will abide.

Verse 18

Mention, the day when God will raise them all together, whereupon they will swear to Him, that they are believers, just as they swear to you [now], and suppose that they are [standing] on something, beneficial by swearing in Hereafter just as [they supposed it to have been beneficial for them] in this world. Yet assuredly it is they who are the liars!

Verse 19

Satan has prevailed upon them, by their obedience of him, and so he has caused them to forget the remembrance of God. Those are Satan’s confederates, his followers. Yet it is indeed Satan’s confederates who are the losers!

Verse 20

Indeed those who oppose God and His Messenger — they will be among the most abased, the vanquished.

Verse 21

God has inscribed, in the Preserved Tablet, or [it means] He has decreed: ‘I shall assuredly prevail, I and My messengers’, by means of definitive proof or the sword. Truly God is Strong, Mighty.

Verse 22

You will not find a people who believe in God and the Last Day loving, befriending, those who oppose God and His Messenger, even though they, the opposers, were their fathers, that is to say, the believers’ [fathers], or their sons or their brothers or their clan, rather [you will find that] they intend to do them harm and they fight them over [the question of] faith, as occurred on one occasion with some Companions, may God be pleased with them. [For] those, the ones who are not loving of them, He has inscribed, He has established, faith upon their hearts and reinforced them with a spirit, a light, from Him, exalted be He, and He will admit them into gardens underneath which rivers flow, wherein they will abide, God being pleased with them, for their obedience of Him, and they being pleased with Him, because of His reward. Those [they] are God’s confederates, following His command and refraining from what He has forbidden. Assuredly it is God’s confederates who are the successful, the winners.

Verse 1

All that is in the heavens and all that is in the earth glorifies God, that is to say, [all that is in them] exalts Him as being transcendent (the lām [of li’Llāhi, ‘God’] is extra; the use of mā [instead of the personal min] is meant to indicate a predominance [of non-rational beings in the heavens and the earth]). And He is the Mighty, the Wise, in His kingdom and [in] His actions [respectively].

Verse 2

It is He Who expelled those who disbelieved of the People of the Scripture, namely, the Jews of the Banū al-Nadīr, from their homelands, [from] their dwellings at Medina, at the first exile, that is, their exile to Syria, the last [exile] being their banishment to Khaybar by ‘Umar during his caliphate. You did not think, O believers, that they would go forth, and they thought that they would be protected (māni‘atuhum is the predicate of an, ‘that’) by their fortresses (husūnuhum, the agent of the verb [māni‘atuhum], with which the predication is completed) from God, from His chastisement. But God, His command and His chastisement, came at them from whence they had not reckoned, [from whence] had never occurred to them, from the part of the believers, and He cast terror (ru‘b or ru‘ub) into their hearts, by having their chief Ka‘b b. al-Ashraf slain, destroying [as they did] (read yukharribūna; or yukhribūna, [derived] from [4th form] akhraba) their houses, in order to take away with them what they valued of wood and so on, with their own hands and the hands of the believers. So take heed, O you who have eyes!

Verse 3

And had God not prescribed, [had He not] decreed, banishment for them, departure from their homeland, He would have chastised them in this world, by having them killed or taken captive, as He did with the Jews of [Banū] Qurayza, and in the Hereafter there is for them the chastisement of the Fire.

Verse 4

That is because they defied, they opposed, God and His Messenger; and whoever defies God, indeed God is severe in retribution, against him.

Verse 5

Whatever palm-trees you cut down, O Muslims, or left standing on their roots, it was by God’s leave: He gave you the choice in this matter, and in order that, by giving [you] leave to cut them down, He might disgrace those who are immoral, the Jews, in return for their objection that the cutting down of productive trees was [deliberate] spoiling [of the land].

Verse 6

And whatever spoils God has given to His Messenger from these, you did not, O Muslims, spur for it any (min is extra) horses or camels, that is to say, you did not suffer any hardship in [securing] it, but God gives His messengers sway over whomever He will, and God has power over all things: hence you have no right to any of this [booty], rather it is exclusively for the Prophet (s) and those of the four categories mentioned with him in the next verse, [to be dispensed] in accordance with the way in which he used to divide it up, such that each would receive a fifth of the fifth and the rest being the Prophet’s (s), for him to do with as he pleases — thus he gave of it to the Emigrants and three from among the Helpers, on account of their poverty.

Verse 7

Whatever spoils God has given to His Messenger from the people of the towns, such as al-Safrā’, Wādī al-Qurā and Yanbu‘, belong to God, dispensing with it as He will, and to the Messenger and to the near of kin, the Prophet’s kin, from among the Banū Hāshim and the Banū al-Muttālib, and the orphans, the [orphaned] children of Muslims, those whose parents have died and who are impoverished, and the needy, those Muslims in need, and the traveller, the Muslim who may be cut off [from all resources] on a remote journey: in other words, they [these spoils] are the due of the Prophet (s) and [those of] the four categories, divided up in the way that he used to, where each category received a fifth of the fifth, with the rest being his [the Prophet’s], so that these, the spoils — this being the justification for the division of these [spoils] in this way, do not (kay-lā: kay functions like lā with a following implied an [sc. an-lā]) become a thing circulating, handed round, between the rich among you. And whatever the Messenger gives you, of spoils or otherwise, take it; and whatever he forbids you, abstain [from it]. And fear God. Surely God is severe in retribution.

Verse 8

[At] the poor Emigrants (li’l-fuqarā’i is semantically connected to an omitted [verb], that is to say, a-‘ajibū, ‘What! Do they marvel [at the poor Emigrants]’) who have been driven away from their homes and their possessions that they should seek bounty from God and beatitude and help God and His Messenger? Those — they are the sincere, in their faith.

Verse 9

And those who had settled in the hometown, that is, Medina, and [had abided] in faith, that is to say, [those who] had embraced it with enthusiasm — these being the Helpers, before them, love those who have emigrated to them, and do not find in their breasts any need, any envy, of that which those [others] have been given, that is to say, of what the Prophet (s) had given the Emigrants from the [seized] possessions of the Banū al-Nadīr, [a share which was] exclusively theirs; but prefer [others] to themselves, though they be in poverty, in need of that which they prefer for [those] others [to have]. And whoever is saved from the avarice of his own soul, its covetousness for [acquiring] possessions, those — they are the successful.

Verse 10

And those who will come after them, after the Emigrants and the Helpers, up to the Day of Resurrection, say, ‘Our Lord, forgive us and our brethren who preceded us in [embracing] the faith, and do not place any rancour, any spite, in our hearts toward those who believe. Our Lord, You are indeed Kind, Merciful!’.

Verse 11

Have you not considered, [have you not] seen, the hypocrites who say to their brethren who disbelieve from among the People of the Scripture, namely, the Banū al-Nadīr, their brethren in disbelief, ‘If (la-in: the lām is for oaths in all four instances) you are expelled, from Medina, we will assuredly go forth with you, and we will never obey anyone against you, to forsake you. And if you are fought against (wa-in qūtiltum: the prefatory lām [of la-in] has been omitted), we will certainly help you’. And God bears witness that they are truly liars.

Verse 12

[For] indeed if they are expelled, they would not go forth with them, and if they are fought against, they would not help them. And even if they were to help them, that is to say, even if they came to help them, they would surely turn their backs [to flee] (the implied response to the oath suffices in place of the response to the conditional, in all five instances) — then they, the Jews, would not be helped.

Verse 13

You indeed arouse greater awe, fear, in their hearts, that is, [the hearts of] the hypocrites, than God — [but only] because He has deferred His chastisement [to the Hereafter]. That is because they are a people who do not comprehend.

Verse 14

They, that is, the Jews, will not fight against you together, [all] in a [single] body, except in fortified towns or from behind some wall (jidār: a variant reading has [plural] judur, ‘walls’), some [kind of protective] fence. Their might, their belligerence, is great among themselves. You [would] suppose them to be all together, united as a [single] body, but their hearts are disunited, scattered, contrary to supposition. That is because they are a people who have no sense;

Verse 15

their likeness in relinquishing faith is, as the likeness of those who, recently before them, a short time before — these being the idolaters from among those [who fought] at Badr — tasted the evil consequences of their conduct, the punishment for it in this world, by being killed or otherwise. And for them there will be a painful chastisement, in the Hereafter.

Verse 16

In addition, their likeness in heeding the [words of the] hypocrites and their forsaking of them is, like Satan when he says to man, ‘Disbelieve!’; so that when he [man] disbelieves, he says, ‘Lo! I am absolved of you. Indeed I fear God, the Lord of the Worlds’, out of mendacity and dissimulation on his part.

Verse 17

So the sequel for both will be, that is, [the sequel for both] the one who leads astray and the one led astray (a variant reading for [‘āqibatahumā] has the nominative ‘āqibatuhumā, as the subject of kāna, ‘will be’), that they are in the Fire, therein abiding. And that is the requital of the evildoers, that is, the disbelievers.

Verse 18

O you who believe, fear God and let every soul consider what it has sent ahead for tomorrow, for the Day of Resurrection. And fear God. God is indeed Aware of what you do.

Verse 19

And do not be like those who forget God, [those who] neglect obedience to Him, so that He makes them forget their own souls, [to forget] to send ahead good deeds for its sake. Those — they are the immoral.

Verse 20

Not equal are the inhabitants of the Fire and the inhabitants of Paradise. It is the inhabitants of Paradise who are the winners.

Verse 21

Had We sent down this Qur’ān upon a mountain, and had it [the mountain] been endowed with a faculty of discernment like man, you would have surely seen it humbled, rent asunder by the fear of God. And such similitudes, as those mentioned — do We strike for mankind, that perhaps they may reflect, and so become believers.

Verse 22

He is God, than Whom there is no other god, Knower of the unseen and the visible, what is secret and what is proclaimed — He is the Compassionate, the Merciful.

Verse 23

He is God, than Whom there is no other god, the King, the Holy, the One sanctified from what does not befit Him, the Peace, unblemished by any defects, the Securer, the One Who confirms the sincerity of His messengers by creating miracles for them, the Guardian (al-muhaymin: [derives] from haymana, yuhayminu, meaning that one is watcher over something), in other words, the One Who is Witness to the deeds of His servants, the Mighty, the Strong, the Compeller, compelling His creatures to what He will, the Exalted, above what does not befit Him. Glorified be God — He is declaring His transcendence — above what partners they ascribe!, to Him.

Verse 24

He is God, the Creator, the Maker, the Originator from nothing, the Shaper. To Him belong the, ninety nine, Most Beautiful Names, cited in hadīth (al-husnā is the feminine of al-ahsan). All that is in the heavens and the earth glorify Him, and He is the Mighty, the Wise — already explained at the beginning of this [sūra].

Verse 1

O you who believe, do not take My enemy and your enemy, namely, the disbelievers of Mecca, for friends. You offer, you communicate to, them, the Prophet’s plan (s) to attack them, which he had confided to you, and had kept secret, at Hunayn, [communicating this to them out of], affection, between you and them. Hātib b. Abī Balta‘a sent them a letter to that effect, on account of his having children and close relatives, idolaters, among them. The Prophet (s) intercepted it from the person to whom he [Hātib] had given it to deliver, after God apprised him of this. Hātib’s excuse for this [conduct of his] was accepted [by the Prophet]; when verily they have disbelieved in the truth that has come to you, that is, [in] the religion of Islam and the Qur’ān, expelling the Messenger and you, from Mecca, by oppressing you, because you believe in God, your Lord. If you have gone forth to struggle in My way and to seek My pleasure … (the response to the conditional is indicated by what preceded, that is to say, [understand it as being] ‘then do not take them as friends’). You secretly harbour affection for them, when I know well what you hide and what you proclaim. And whoever among you does that, that is, to secretly communicate the Prophet’s news to them, has verily strayed from the right way, he has missed the path of guidance (originally, al-sawā’ means ‘the middle [way]’).

Verse 2

If they were to prevail over you, they would be your enemies, and would stretch out against you their hands, to kill and assault you, and their tongues with evil [intent], with insults and reviling; and they long for you to disbelieve.

Verse 3

Your relatives and your children, the idolatrous [ones], for whose sake you secretly communicated the news, will not avail you, against the chastisement in the Hereafter. On the Day of Resurrection you will be separated (passive yufsalu; or read active yafsilu, ‘He will separate you’) from them, so that you will be in Paradise, while they will be alongside the disbelievers in the Fire. And God is Seer of what you do.

Verse 4

Verily there is for you a good example (read iswa or uswa in both instances, meaning qudwa) in [the person of] Abraham, in terms of [his] sayings and deeds, and those who were with him, of believers, when they said to their people, ‘We are indeed innocent of you (bura’ā’ is the plural of barī’, similar [in form] to zarīf, ‘charming’) and of what you worship besides God. We repudiate you, we disavow you, and between us and you there has arisen enmity and hate forever (wa’l-baghdā’u abadan: pronounce both hamzas fully, or replace the second one with a wāw) until you [come to] believe in God alone’, except for Abraham’s saying to his father, ‘I shall ask forgiveness for you — [this statement is] excepted from ‘a [good] example’, so it is not [right] for you to follow his example in this [respect] by asking forgiveness for disbelievers. As for his saying: but I cannot avail you anything against God’ — that is, either against His chastisement or [to secure for you of] His reward — he [Abraham] is using it to intimate [to his father] that he can do nothing for him other than to ask forgiveness [for him], which [saying] is itself based on that [former statement] albeit excepted [from it] in terms of what is meant by it, even if on the face of it, it would seem to be [semantically] part of the [good] example to be followed: Say, ‘Who can avail you anything against God’ [Q. 48:11]; his [Abraham’s] plea of forgiveness for him was before it became evident to him that he [his father] was an enemy of God, as mentioned in sūrat Barā’a [Q. 9:114]. ‘Our Lord, in You we put our trust, and to You we turn [penitently], and to You is the journeying: these are the words of the Friend [of God, Abraham] and those who were with him, in other words, they were saying:

Verse 5

Our Lord, do not make us a cause of beguilement for those who disbelieve, that is to say, do not make them prevail over us, lest they think that they are following the truth and are beguiled as a result, in other words, [lest] they lose their reason because of us; and forgive us. Our Lord, You are indeed the Mighty, the Wise’, in Your kingdom and Your actions.

Verse 6

Verily there is for you, O community of Muhammad (s) (laqad kāna lakum is the response to an implied oath) in them a good example, for those [of you] who (li-man kāna is an inclusive substitution for –kum [of lakum, ‘for you’] with the same preposition [li-] repeated) anticipate God and the Last Day, that is, [for those] who fear these two, or who expect reward or punishment. And whoever turns away, by befriending the disbelievers, [should know that] God is the Independent, [without need] of His creatures, the Worthy of Praise, to those who obey Him.

Verse 7

It may be that God will bring about between you and those of them with whom you are at enmity, from among the disbelievers of Mecca out of [your] obedience to God, exalted be He, affection, by His guiding them to faith, so that they then become your friends. For God is Powerful, [able] to do that — and He did do this after the conquest of Mecca — and God is Forgiving, to them of their past [deeds], Merciful, to them [also].

Verse 8

God does not forbid you in regard to those who did not wage war against you, from among the disbelievers, on account of religion and did not expel you from your homes, that you should treat them kindly (an tabarrūhum is an inclusive substitution for alladhīna, ‘those who’) and deal with them justly: this was [revealed] before the command to struggle against them. Assuredly God loves the just.

Verse 9

God only forbids you in regard to those who waged war against you on account of religion and expelled you from your homes and supported [others] in your expulsion, that you should make friends with them (an tawallawhum is an inclusive substitution for alladhīna, ‘those who’). And whoever makes friends with them, those — they are the wrongdoers.

Verse 10

O you who believe, when believing women come to you, [saying] with their tongues [that they are], emigrating, from the [company of] disbelievers — [this was] following the truce concluded with them [the disbelievers] at al-Hudaybiyya to the effect that if any of their number should go to [join] the believers, that person should be sent back — test them, by making them swear that they had only gone forth [from Mecca] because of their [sincere] wish to embrace Islam, and not out of some hatred for their disbelieving husbands, nor because they might be enamoured by some Muslim man: that was how the Prophet (s) used to take from them their oaths. God knows best [the state of] their faith. Then, if you know them, if you suppose them, on the basis of their oaths, to be believers, do not send them back to the disbelievers. They [the women] are not lawful for them, nor are they [the disbelievers] lawful for them. And give them, that is to say, their disbelieving husbands, what they have expended, on them [on such women], in the way of dowries. And you would not be at fault if you marry them, on that [previous] condition, when you have given them their dowries. And do not hold on (read tumassikū or tumsikū) to the [conjugal] ties of disbelieving women, your wives, for your Islam automatically prohibits you from this, or [to the ties of] those apostatising women who return to the idolaters, for [likewise] their apostatising automatically prohibits you from marrying them, and ask for, demand, [the return of] what you have expended, on these women, of dowries, in the event of apostasy, from those disbelievers to whom they are married. And let them ask for what they have expended, on those women who have emigrated, as explained above, that it may be repaid to them. That is God’s judgement. He judges between you, therewith, and God is Knower, Wise.

Verse 11

And if you lose any of your wives, that is to say, [if you lose] one or more of them — or [it means if you lose] anything of their dowries — by [their] going, to the disbelievers, as apostates, and so you retaliate, you embark upon a raid and capture spoils [from them], then give those whose wives have gone, from the spoils, the like of what they have expended, for their having lost it to the disbelievers. And fear God in Whom you believe. And indeed the believers did what they had been commanded to do in the way of paying [back] the disbelievers [the dowries of their former wives] and the believers [the dowries of the women who had apostatised]. Afterwards, however, this stipulation was annulled.

Verse 12

O Prophet, if believing women come to you, pledging allegiance to you that they will not ascribe anything as partner to God, and that they will not steal, nor commit adultery, nor slay their children, as used to be done during the time of pagandom (jāhiliyya), when they would bury new-born girls alive, fearing ignominy and impoverishment, nor bring any lie that they have invented [originating] between their hands and their legs, that is, [by bringing] a foundling which they then [falsely] ascribe to the husband — it [the lie] is described in terms of a real child, because when a woman gives birth to a child, it falls between her hands and legs; nor disobey you in, doing, what is decent, which is that which concords with obedience to God, such as refraining from wailing, ripping apart [their] clothes [in grief], pulling out [their] hair, tearing open the front of [their] garments or scratching [their] faces, then accept their allegiance — the Prophet (s) did this [but] in words, and he did not shake hands with any of them — and ask God to forgive them; surely God is Forgiving, Merciful.

Verse 13

O you who believe, do not befriend a people against whom God is wrathful, namely, the Jews. They have truly despaired of the Hereafter, of [attaining] its reward — despite their being certain of its truth, out of obstinacy towards the Prophet, even though they know him to be sincere — just as the disbelievers have despaired — they [themselves] being — of those who are in the tombs, that is to say, those who are entombed [and barred] from the good of the Hereafter, for they are shown [both] their [would-have-been] places in Paradise, had they believed, and the Fire for which they are destined.

Verse 1

All that is in the heavens and all that is in the earth glorifies God, that is to say, [everything] proclaims His transcendence (the lām [of li’Llāhi] is extra, and mā has been used instead of min in order to indicate the predominance [of non-rational creatures]) and He is the Mighty, in His kingdom, the Wise, in His actions.

Verse 2

O you who believe, why do you say, in demanding [to participate in] the struggle, what you do not do?, for you retreated at Uhud.

Verse 3

It is greatly loathsome (maqtan is for specification) to God that you say (an taqūlū constitutes the agent of [the verb] kabura, ‘it is great[ly]’) what you do not do.

Verse 4

Indeed God loves, He assists and honours, those who fight for His cause in ranks (saffan is a circumstantial qualifier, in other words [understand it as] sāffīna), as if they were a solid structure, with all of its parts compacted together, firm.

Verse 5

And, mention, when Moses said to his people, ‘O my people, why do you harm me — [for] they had said that he had a hernia in his testicles, which he did not have, and they denied him — when certainly (qad is for confirmation) you know that I am the messenger of God to you?’ (annī rasūlu’Llāhi ilaykum: this sentence is a circumstantial qualifier) and [when you know that] messengers ought to be respected. So when they deviated, when they swerved away from the truth by harming him, God caused their hearts to deviate: He turned them away from guidance, in accordance to what He had preordained since pre-eternity, and God does not guide the immoral folk, those who, in His knowledge, are disbelievers.

Verse 6

And, mention, when Jesus son of Mary said, ‘O Children of Israel — he did not say ‘O my people’ [as did Moses] because he was not related to them in any way — I am indeed God’s messenger to you, confirming what is before me of the Torah and bringing good tidings of a messenger who will come after me, whose name is Ahmad.’ God, exalted be He, says: Yet when he brought them, [when] Ahmad brought the disbelievers, the clear signs, the revelations and the indications, they said, ‘This, namely, what has been brought, is manifest sorcery!’ (sihrun: a variant reading has sāhirun, ‘a sorcerer’, meaning the one who has brought them [is a manifest sorcerer]).

Verse 7

And who does — that is to say, none does — greater wrong than he who invents lies against God, by ascribing a partner and a child to Him and describing His signs as being sorcery, when he is [actually] being summoned to submission [to God]? And God does not guide the wrongdoing folk, the disbelieving [folk].

Verse 8

They desire to extinguish (li-yutfi’ū is in the subjunctive form because of an implicit an [sc. an yutfi’ū], the lām being extra) the light of God, His Law and His proofs, with their mouths, with their sayings, that this is sorcery, or poetry or soothsaying; but God will perfect, He will manifest, His light (mutimmun nūrahu: some have read this in the form of a genitive annextation, mutimmu nūrihi) though the disbelievers be averse, to this.

Verse 9

It is He Who has sent His Messenger with the guidance and the religion of truth, that He may make it prevail, that He may raise it, over all [other] religions, [over] all the religions which oppose it, though the disbelievers be averse, to this.

Verse 10

O you who believe, shall I show you a commerce that will deliver you (read tunjīkum or tunajjīkum) from a painful chastisement? It is as if they had replied, ‘Yes’, so that He then says:

Verse 11

You should believe, you should maintain faith, in God and His Messenger and struggle for the cause of God with your possessions and your lives. That is better for you, should you know, that it is better for you, then do it.

Verse 12

He will [then] forgive you (yaghfir is the response to an implied conditional, that is to say, ‘if you do this, He will then forgive you’) your sins and admit you into gardens underneath which rivers flow and pleasant dwellings in the Gardens of Eden, as a residence. That is the supreme triumph.

Verse 13

And, He will give you, another, grace, which you love: help from God and a victory near at hand. And give good tidings to the believers, of assistance and victory.

Verse 14

O you who believe, be helpers of God, of His religion (a variant reading [of ansāran li’Llāhi] has the genitive annexation ansāra’Llāhi) just as said (kamā qāla to the end [of the statement] means ‘just as the disciples were so’, as is indicated by [what follows]) Jesus son of Mary to the disciples, ‘Who will be my helpers unto God?’, that is to say, who [of you] will be helpers alongside me turning to help God? The disciples said, ‘We will be God’s helpers!’ [These] al-hawāriyyūn [were] the intimates of Jesus, for they were the first to believe in him. They were twelve men of pure white complexion (hawar); but it is also said that [their epithet derives from the fact that] they were bleachers (qassārūn) who bleached (yuhawwirūna) clothes. So a group of the Children of Israel believed, in Jesus, saying: ‘He is [indeed] the servant of God, [who has been] raised to heaven’, while a group disbelieved, because they said that he was the son of God, whom He had raised unto Himself. Thus the two groups waged war against one another. Then We strengthened those who believed, of the two groups, against their enemy, the disbelieving groups, and so they became the triumphant, the victors.
Surah Hizb 55 English audio · AL-MUJADALAH 58:1 -> AS-SAFF 61:14 · 73 verses